The secret of success in governing is the unwearied example of the rulers:– a lesson to Tsze-lû.
1. Tsze-lû asked about government. The Master said, "Go before the people with your example, and be laborious in their affairs."
2. He requested further instruction, and was answered, "Be not weary (in these things)."

Legge XIII.1.

Tzu-lu asked about government. The Master said, 'Encourage the people to work hard by setting an example yourself.' Tzu-lu asked for more. The Master said, 'Do not allow your efforts to slacken.'

The duties chiefly to be attended to by a head minister:– a lesson to Zan Yung.
1. Chung-kung, being chief minister to the head of the Chi family, asked about government. The Master said, "Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents."
2. Chung-kung said, "How shall I know the men of virtue and talent, so that I may raise them to office?" He was answered, "Raise to office those whom you know. As to those whom you do not know, will others neglect them?"

Legge XIII.2.

While he was steward to the Chi Family, Chung-kung asked about government. The Master said, 'Set an example for your officials to follow; show leniency towards minor offenders; and promote men of talent.' 'How does one recognize men of talent to promote?' 'Promote those you do recognize. Do you suppose others will allow those you fail to recognize to be passed over?'

The supreme importance of names being correct.
1. Tsze-lû said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?"
2. The Master replied, "What is necessary is to rectify names."
3. "So! indeed!" said Tsze-lû. "You are wide of the mark! Why must there be such rectification?"
4. The Master said, "How uncultivated you are, Yû! A superior man, in regard to what he does not know, shows a cautious reserve.
5. "If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.
6. "When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot.
7. "Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires is just that in his words there may be nothing incorrect."

Legge XIII.3.

Tzu-lu said, 'If the Lord of Wei left the administration (cheng) of his state to you, what would you put first?' The Master said, 'If something has to be put first, it is, perhaps, the rectification (cheng) of names.' Tzu-lu said, 'Is that so? What a roundabout way you take! Why bring rectification in at all?' The Master said, 'Yu, how boorish you are. Where a gentleman is ignorant, one would expect him not to offer any opinion. When names are not correct, what is said will not sound reasonable; when what is said does not sound reasonable, affairs will not culminate in success; when affairs do not culminate in success, rites and music will not flourish; when rites and music do not flourish, punishments will not fit the crimes; when punishments do not fit the crimes, the common people will not know where to put hand and foot. Thus when the gentleman names something, the name is sure to be usable in speech, and when he says something this is sure to be practicable. The thing about the gentleman is that he is anything but casual where speech is concerned.'

A ruler has not to occupy himself with what is properly the business of the people.
1. Fan Ch'ih requested to be taught husbandry. The Master said, "I am not so good for that as an old husbandman." He requested also to be taught gardening, and was answered, "I am not so good for that as an old gardener."
2. Fan Ch'ih having gone out, the Master said, "A small man, indeed, is Fan Hsü!
3. "If a superior man love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs;– what need has he of a knowledge of husbandry?"

Legge XIII.4.

Fan Ch'ih asked to be taught how to grow crops. The Master said, 'I am not as good as an old farmer.' He asked to be taught how to grow vegetables. 'I am not as good as an old gardener.' When Fan Ch'ih left, the Master said, 'How petty Fan Hsu is! When those above love the rites, none of the common people will dare be irreverent; when they love what is right, none of the common people will dare be insubordinate; when they love trust- worthiness, none of the common people will dare be insincere. In this way, the common people from the four quarters will come with their children strapped on their backs. What need is there to talk about growing crops?'

Literary acquirements useless without practical ability.
The Master said, "Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies unassisted, notwithstanding the extent of his learning, of what practical use is it?"

Legge XIII.5.

The Master said, 'If a man who knows the three hundred Odes by heart fails when given administrative responsibilities and proves incapable of exercising his own initiative when sent to foreign states, then what use are the Odes to him, however many he may have learned?'

His personal conduct all in all to a ruler.
The Master said, "When a prince's personal conduct is correct, his government is effective without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed."

Legge XIII.6.

The Master said, 'If a man is correct in his own person, then there will be obedience without orders being given; but if he is not correct in his own person, there will not be obedience even though orders are given.'

The contentment of the officer Ching, and his indifference on getting rich.
The Master said of Ching, a scion of the ducal family of Wei, that he knew the economy of a family well. When he began to have means, he said, "Ha! here is a collection!" When they were a little increased, he said, "Ha! this is complete!" When he had become rich, he said, "Ha! this is admirable!"

Legge XIII.8.

The Master said about Prince Ching of Wei that he showed a laudable attitude towards a house as a place to live in. When he first had a house, he said, 'It is more or less adequate.' When he had extended it somewhat, he said, 'It has more or less everything.' When it had become sumptuous, he said, 'It is more or less grand enough.'

A people numerous, well-off, and educated, is the great achievement of government.
1. When the Master went to Wei, Zan Yû acted as driver of his carriage.
2. The Master observed, "How numerous are the people!"
3. Yû said, "Since they are thus numerous, what more shall be done for them?" "Enrich them," was the reply.
4. "And when they have been enriched, what more shall be done?" The Master said, "Teach them."

Legge XIII.9.

When the Master went to Wei, Jan Yu drove for him. The Master said, 'What a teeming population!' Jan Yu said, 'When the population is teeming, what further benefit can one add?' 'Improve their circumstances.' 'When their circumstances have been improved, what further benefit can one add?' 'Train them. '

Confucius's estimate of what he could do, if employed to administer the government of a State.
The Master said, "If there were (any of the princes) who would employ me, in the course of twelve months, I should have done something considerable. In three years, the government would be perfected."

Legge XIII.10.

The Master said, 'If anyone were to employ me, in a year's time I would have brought things to a satisfactory state, and after three years I should have results to show for it.'

What a hundred years of good government could effect.
The Master said, "'If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments.' True indeed is this saying!"

Legge XIII.11.

The Master said, 'How true is the saying that after a state has been ruled for a hundred years by good men it is possible to get the better of cruelty and to do away with killing.'

That he be personally correct essential to an officer of government.
The Master said, "If a minister make his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?"

Legge XIII.13.

The Master said, 'If a man manages to make himself correct, what difficulty will there be for him to take part in government? If he cannot make himself correct, what business has he with making others correct? '

An ironical admonition to Zan Yû on the usurping tendencies of the Chî family.
The disciple Zan returning from the court, the Master said to him, "How are you so late?" He replied, "We had government business." The Master said, "It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it."

Legge XIII.14.

Jan Tzu returned from court. The Master said, 'Why so late?' 'There were affairs of state.' The Master said, 'They could only have been routine matters. Were there affairs of state, I would get to hear of them, even though I am no longer given any office.'

How the prosperity and ruin of a country may depend on the ruler's view of his position, his feeling its difficulty, or only cherishing a headstrong will.
1. The Duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, "Such an effect cannot be expected from one sentence.
2. "There is a saying, however, which people have – 'To be a prince is difficult; to be a minister is not easy.'
3. "If a ruler knows this, – the difficulty of being a prince, – may there not be expected from this one sentence the prosperity of his country?"
4. The duke then said, "Is there a single sentence which can ruin a country?" Confucius replied, "Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have – 'I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!'
5. "If a ruler's words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?"

Legge XIII.15.

Duke Ting asked, 'Is there such a thing as a single saying that can lead a state to prosperity?'
Confucius answered, 'A saying cannot quite do that. There is a saying amongst men: "U is difficult to be a ruler, and it is not easy to be a subject either." If the ruler understands the difficulty of being a ruler, then is this not almost a case of a saying leading the state to prosperity?'
'Is there such a thing as a saying that can lead the state to ruin?'
Confucius answered, 'A saying cannot quite do that. There is a saying amongst men: "I do not at all enjoy being a ruler, except for in fact that no one goes against what I say." If what he says is good and no one goes against him, good. But if what he says is not good and no one goes against him, then is this not almost a case of a saying leading the state to ruin?'

Good government seen from its effects.
1. The duke of Sheh asked about government.
2. The Master said, "Good government obtains, when those who are near are made happy, and those who are far off are attracted."

Legge XIII.16.

The Governor of She asked about government. The Master said, 'Ensure that those who are near are pleased and those who are far away are attracted.'

Haste and small advantages not to be desired in governing.
Tsze-hsiâ, being governor of Chü-fû, asked about government. The Master said, "Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished."

Legge XIII.17.

On becoming prefect of Chu Fu, Tzu-hsia asked about government. The Master said, 'Do not be impatient. Do not see only petty gains. If you are impatient, you will not reach your goal. If you see only petty gains, the great tasks will not be accompished.'

Natural duty and uprightness in collision.
1. The Duke of Sheh informed Confucius, saying, "Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact."
2. Confucius said, "Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this."

Legge XIII.18.

The Governor of She said to Confucius, 'In our village we have an example of a straight person. When the father stole a sheep, the son gave evidence against him.' Confucius answered, 'In our village those who are straight are quite different. Fathers cover up for their sons, and sons cover up for their fathers. in such behaviour is straightness to be found as a matter of course.'

Characteristics of perfect virtue.
Fan Ch'ih asked about perfect virtue. The Master said, "It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected."

Legge XIII.19.

Fan Ch'ih asked about benevolence. The Master said, 'While at home hold yourself in a respectful attitude; when serving in an official capacity be reverent; when dealing with others do your best. These are qualities that cannot be put aside, even if you go and live among the barbarians.'

Different classes of men who in their several degrees may be styled officers, and the inferiority of the mass of the officers of Confucius's time.
1. Tsze-kung asked, saying, "What qualities must a man possess to entitle him to be called an officer? The Master said, "He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer."
2. Tsze-kung pursued, "I venture to ask who may be placed in the next lower rank?" And he was told, "He whom the circle of his relatives pronounce to be filial, whom his fellow villagers and neighbors pronounce to be fraternal."
3. Again the disciple asked, "I venture to ask about the class still next in order." The Master said, "They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next class."
4. Tsze-kung finally inquired, "Of what sort are those of the present day, who engage in government?" The Master said "Pooh! they are so many pecks and hampers, not worth being taken into account."

Legge XIII.20.

Tzu-kung asked, 'What must a man be like before he can be said truly to be a Gentleman?' The Master said, 'A man who has a sense of shame in the way he conducts himself and, when sent abroad, does not disgrace the commission of his lord can be said to be a Gentleman.'
'May I ask about the grade below?'
'Someone praised for being a good son in his clan and for being a respectful young man in the village.' 'And the next?' 'A man who insists on keeping his word and seeing his actions through to the end can, perhaps, qualify to come next, even though he shows a stubborn petty-mindedness.' 'What about men who are in public life in the present day?' The Master said, 'Oh, they are of such limited capacity that they hardly count.'

Confucius obliged to content himself with the ardent and cautious as disciples.
The Master said, "Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong."

Legge XIII.21.

The Master said, 'Having failed to find moderate men for associates, one would, if there were no alternative, have to turn to the undisciplined and the over-scrupulous. The former are enterprising, while the latter will draw the line at certain kinds of action.'

The importance of fixity and constancy of mind.
1. The Master said, "The people of the south have a saying – 'A man without constancy cannot be either a wizard or a doctor.' Good!
2. "Inconstant in his virtue, he will be visited with disgrace."
3. The Master said, "This arises simply from not attending to the prognostication."

Legge XIII.22.

The Master said, 'The southerners have a saying: A man devoid of constancy will not make a shaman or a doctor. How well said! "If one does not show constancy in one's virtue, one will, perhaps, suffer shame."' The Master went on to comment, 'The import of the saying is simply that in such a case there is no point in consulting the oracle.'

How, to judge of a man from the likings and dislikings of others, we must know the characteristics of those others.
Tsze-kung asked, saying, "What do you say of a man who is loved by all the people of his neighborhood?" The Master replied, "We may not for that accord our approval of him." "And what do you say of him who is hated by all the people of his neighborhood?" The Master said, "We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighborhood love him, and the bad hate him."

Legge XIII.24.

Tzu-kung asked, '"All in the village like him." What do you think of that?'
The Master said, 'That is not enough.'
'"All in the village dislike him." What do you think of that?'
The Master said, 'That is not enough either. "Those in his village who are good like him and those who are bad dislike him." That would be better.'

Difference between the superior and the mean man in their relation to those employed by them.
The Master said, "The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything."

Legge XIII.25.

The Master said, 'The gentleman is easy to serve but difficult to please. He will not be pleased unless you try to please him by following the Way, but when it comes to employing the services of others, he does so within the limits of their capacity. The small man is difficult to serve but easy to please. He will he pleased even though you try to please him by not following the Way, but when it comes to employing the services of others, he demands all-round perfection.'

Qualities that mark the scholar in social intercourse.
Tsze-lû asked, saying, "What qualities must a man possess to entitle him to be called a scholar?" The Master said, "He must be thus, – earnest, urgent, and bland:– among his friends, earnest and urgent; among his brethren, bland."

Legge XIII.28.

Tzu-lu asked, 'What must a man be like before he deserves to be called a Gentleman?' The Master said, 'One who is, on the one hand, earnest and keen and, on the other, genial deserves to be called a Gentleman–earnest and keen amongst friends and genial amongst brothers.'